Christianity in the ante-Nicene period

Source: Wikipedia, the free encyclopedia.
National Roman Museum. One of the earliest Christian inscriptions found, it comes from the early third-century Vatican necropolis area in Rome. Upper tier: dedication to the Dis Manibus and Christian motto in Greek letters ΙΧΘΥϹ ΖΩΝΤΩΝ (Ikhthus zōntōn, "fish of the living", a predecessor of the Ichthys
symbol); middle tier: depiction of fish and an anchor; lower tier: Latin inscription of the identity of the deceased LICINIAE FAMIATI BE / NE MERENTI VIXIT.

Christianity in the ante-Nicene period was the time in

, c. 100 AD, to Nicaea in 325 AD.

The second and third centuries saw a sharp divorce of Christianity from its early roots. There was an explicit rejection of then-modern Judaism and Jewish culture by the end of the second century, with a growing body of adversus Judaeos literature. Fourth- and fifth-century Christianity experienced pressure from the government of the Roman Empire and developed strong episcopal and unifying structure. The ante-Nicene period was without such authority and was more diverse. Many variations in this era defy neat categorizations, as various forms of Christianity interacted in a complex fashion.

Gnostic Christianity, which placed importance on the wisdom of Jesus saving humanity, and described Jesus as a human who became divine through knowledge.[2]

While the

centered in Jerusalem in the first century, Gentile Christianity became decentralized in the second century.[3] Various local and provincial ancient church councils were held during this period, with the decisions meeting varying degrees of acceptance by different Christian groups. Major figures of the second century who were later declared by the developing proto-orthodoxy to be heretics were Marcion, Valentinius, and Montanus
.

Although the use of the term Christian is attested in the Acts of the Apostles (80–90 AD), the earliest recorded use of the term Christianity (Greek: Χριστιανισμός) is by Ignatius of Antioch about 107 AD.[4][5]

Beliefs

Eschatology

The predominant eschatological view in the Ante-Nicene period was

Against Heresies to a defense of the physical resurrection and eternal judgement.[11]

Other early premillennialists included

By the third century there was growing opposition to premillennialism.
Dionysius of Alexandria stood against premillennialism when the chiliastic work, The Refutation of the Allegorizers by Nepos, a bishop in Egypt, became popular in Alexandria, as noted in Eusebius's, Ecclesiastical History.[21] Eusebius said of the premillennialian, Papias, that he was "a man of small mental capacity" because he had taken the Apocalypse literally.[22]

Real presence

Practices

Christian communities came to adopt some Jewish practices while rejecting others. Only Marcion proposed rejection of all Jewish practice, but he was excommunicated in Rome c. 144 and declared heretical by the growing proto-Orthodoxy.

Lord's Day

According to Bauckham, the post-apostolic church contained diverse practices as regards the Sabbath.[23] It seems clear that some of the Early Church considered, in addition to keeping the weekly Sabbath, the importance of also worshipping on the Lord's Day. In the Didache, it states "But every Lord's day gather yourselves together, and break bread, and give thanksgiving."[24]

Infant baptism

Infant baptism was widely practised at least by the

First Apology (written in the mid-second century), describing it as a choice and contrasting it with the lack of choice one has in one's physical birth.[29]
However, Justin Martyr also seems to imply elsewhere that believers were "disciples from childhood", indicating, perhaps, their baptism.

The so-called Apostolic Tradition says to "Baptize first the children, and if they can speak for themselves let them do so. Otherwise, let their parents or other relatives speak for them." If it was written by Hippolytus of Rome, Apostolic Tradition could be dated about 215, but recent scholars believe it to be material from separate sources ranging from the middle second to the fourth century,[30][31] being gathered and compiled on about 375–400. The third century evidence is clearer, with both Origen (calling infant baptism "according to the usage of the Church")[32] and Cyprian advocating the practice. Tertullian acknowledges the practice (and that sponsors would speak on behalf of the children), but, holding an unusual view of marriage, argues against it, on the grounds that baptism should be postponed until after marriage.[33]

Interpretation of the baptismal practices of the early church is important to groups such as

Anabaptists, and the Churches of Christ who believe that infant baptism was a development that occurred during the late second to early third centuries. The early Christian writings mentioned above, which date from the second and third century indicate that Christians as early as the second century did maintain such a practice.[34]

Prayer and worship

In

Saint Paul, Christians employed the orans position in prayer too.[44][45] A Christian cross on an eastern wall of a dwelling was used to mark the eastward direction of prayer.[35]

Holy Kiss

Instituted in the New Testament, in the early Church, "the verbal exchange of 'peace' with a kiss appears to be a Christian innovation, there being no clear example in pre-Christian literature."

Holy Kiss was thus followed as a Christian teaching, not a cultural practice.[46] The early Christian apologist Tertullian wrote that before leaving a house, Christians are to give the Holy Kiss and say "peace to this house".[46] In early Christianity, "the kiss was shared in conjunction with the benedictions at the conclusion of worship services" though it soon "became associated with the Eucharist" and thus "its location during the worship service moved forward in time to the celebration of Communion."[46] The Holy Kiss was seen as an essential part of preparing to partaking in the Eucharist:[46]

Peace, reconciliation, and unity were the very essence of the church's life; without them communion would have been a sham. Bestowed by the Spirit and experienced in prayer, their liturgical expression—which pointed forward to the eucharist—was the holy kiss.[46]

For the early Christians, the Holy Kiss "was associated with the peace and unity given by the Holy Spirit to the congregation."[46] To guard against any abuse of this form of salutation, women and men were required to sit separately, and the kiss of peace was given only by women to women and by men to men, with closed mouths.[46] Apostolic Tradition specified with regard to catechumens: "When they have prayed they shall not give the kiss of peace for their kiss is not yet holy" (18:3).[46] As such, the Holy Kiss was distinguished as a ritual only to be partaken of by baptized Christians, with catechumens and non-Christians not being greeted this way (18:4).[46]

Headcovering

headcovering praying in the gesture of orans
(3rd century)

Christianity in the ante-Nicene period continued the practice of female

Christian headcovering (from the age of puberty onward), with early Christian apologist Tertullian referencing 1 Corinthians 11:2–10 and stating "So, too, did the Corinthians themselves understand [Paul]. In fact, at this day the Corinthians do veil their virgins. What the apostles taught, their disciples approve."[47] Hippolytus of Rome specified the type of veil: "And let all the women have their heads covered with an opaque cloth, not with a veil of thin linen, for this is not a true covering."[48]

Footwashing

The early Christian apologist

Prodigal Son with feetwashing, describing "non-perishable shoes that are only fit to be worn by those who have had their feet washed by Jesus, the Teacher and Lord."[46] The early Church thus saw footwashing to be connected to repentance, involving a spiritual cleansing by Jesus.[46]

Date of Easter

Eastern and Western Mediterranean Christians had a history of differences and disagreements dating back to the second century. Among the most significant early disagreements is the

Asia Minor. The churches in Asia Minor celebrated it on the 14th of the Jewish month of Nisan, the day before Jewish Passover, regardless of what day of the week it fell on, as the Crucifixion had occurred on the day before Passover according to the Gospel of John
. The Latins called them Quartodecimans, literally meaning 14'ers. At the time, the West celebrated Easter on the Sunday following the Jewish 14th of Nisan.

Victor, the bishop of Rome, attempted to declare the Nisan 14 practice heretical and excommunicate all who followed it.[50] On this occasion Irenaeus and Polycrates of Ephesus wrote to Victor. Irenaeus reminded Victor of his predecessor's more tolerant attitude and Polycrates emphatically defended the Asian practice. Victor's "excommunication" of the Asians was apparently rescinded, and the two sides reconciled as a result of the intervention of Irenaeus and other bishops, including Tertullian. Both Tertullian and Irenaeus were pupils of Polycarp, who was a student of the Apostle John and, according to Polycarp's own written words, was also a "hearer" of the other Apostles. Polycarp was a bishop in Smyrna.

Eusebius later claimed that synods and conferences of bishops were convened, which ruled "without a dissenting voice" in support of Easter on Sunday. A uniform method of computing the date of Easter was not formally addressed until 325 at the First Council of Nicaea. Today, the date still varies between West and East, but this is because the West later adopted the Gregorian calendar over the Julian calendar.

Monasticism

Institutional

martyrdom
.
Pachomius of Thebes (c. 292–348) is traditionally considered the founder of cenobitic monasticism
, in which monks live in communities isolated from the world but not from each other.

As monasticism spread in the East from the hermits living in the deserts of Egypt to Palestine, Syria, and on up into

Asia Minor and beyond, the sayings (apophthegmata) and acts (praxeis) of the Desert Fathers came to be recorded and circulated, first among their fellow monastics and then among the laity
as well.

Early iconography

Christ Jesus,[51] the Good Shepherd, third century.

Christian art emerged only relatively late. According to art historian

sarcophagi, dating to the beginning of the third century.[53]
(

Diversity and proto-orthodoxy

The development of doctrine, the position of

Bart Ehrman have further explicated the existence of variant Christianities in the first centuries. They see early Christianity as fragmented into contemporaneous competing orthodoxies.[55][56]

early Christianity in Rome had a wide variety of competing Christian sects.[57]

Some orthodox scholars argue against the increasing focus on heterodoxy. A movement away from presuming the correctness or dominance of the orthodoxy is seen as neutral, but criticize historical analysis that assumes heterodox sects are superior to the orthodox movement.[58]

Growth of Christianity

Rodney Stark estimates that the number of Christians grew by approximately 40% a decade during the first and second centuries.[59] This phenomenal growth rate forced Christian communities to evolve in order to adapt to their changes in the nature of their communities as well as their relationship with their political and socioeconomic environment. As the number of Christians grew, the Christian communities became larger, more numerous and farther apart geographically. The passage of time also moved some Christians farther from the original teachings of the apostles giving rise to teachings that were considered heterodox and sowing controversy and divisiveness within churches and between churches.[60] Classical writers mistook early congregations for burial or fraternal societies which had similar characteristics like divine worship, common meals, regular meetings, initiation, rules for conduct, and their own burial grounds.[61]

Variations in theology

The Ante-Nicene period saw the rise of a great number of Christian sects, cults and movements with strong unifying characteristics lacking in the apostolic period. They had different interpretations of Scripture, particularly different Christology—questions about the divinity of Jesus and salvation from the consequences of sin—and the nature of the Trinity. Many variations in this time defy neat categorizations, as various forms of Christianity interacted in a complex fashion to form the dynamic character of Christianity in this era. The Post-Apostolic period was extremely diverse both in terms of beliefs and practices. In addition to the broad spectrum of general branches of Christianity, there was constant change and diversity that variably resulted in both internecine conflicts and syncretic adoption.[62]

These various interpretations were called heresies by the leaders of the proto-orthodox church, but many were very popular and had large followings. Part of the unifying trend in proto-orthodoxy was an increasingly harsh anti-Judaism and rejection of Judaizers. Some of the major movements were:

In the middle of the second century, the Christian communities of Rome, for example, were divided between followers of Marcion, Montanism, and the gnostic teachings of Valentinus.

Many groups were

hypostases
.

Proto-orthodoxy

Bishop of Antioch, was considered a student of John the Apostle. En route to his martyrdom in Rome (c. 108), Ignatius wrote a series of preserved letters which are examples of late-1st to early-second-century Christian theology
.

Christianity differed from

Holy Tradition. All other teachings were viewed as deviant streams of thought that were sometimes viewed as heretical
.

Early attacks upon alleged heresies formed the matter of

mixing Judaism with Christianity, as did other writers. The First Council of Nicaea was convoked by Emperor Constantine at Nicaea in 325 in response to disruptive polemical controversies within the Christian community over the nature of the Trinity caused by Arius, who denied the eternal nature of Christ as put forth in the Gospel of John
.

Developing Church hierarchy

On the Detection and Overthrow of the So-Called Gnosis
.

In the post-Apostolic church, bishops emerged as overseers of urban Christian populations, and a hierarchy clergy gradually took on the form of

deacons
(servants).

A hierarchy within Pauline Christianity seems to have developed by the late 1st century and early second century.

Pastoral Epistles, c. 90–140[65]) Robert Williams posits that the "origin and earliest development of episcopacy and monepiscopacy and the ecclesiastical concept of (apostolic) succession were associated with crisis situations in the early church."[66] While Clement[citation needed] and New Testament
writers use the terms overseer and elder interchangeably, an episcopal structure becomes more visible in the second century.

episkopoi (overseers); presbyteroi (elders),[67] as was the case with Jewish communities; and diakonoi
(ministerial servants). Presbyters were ordained and assisted the bishop; as Christianity spread, especially in rural areas, the presbyters exercised more responsibilities and took distinctive shape as priests. Deacons also performed certain duties, such as tending to the poor and sick.

Much of the official organizing of the ecclesiastical structure was done by the bishops of the church. This tradition of clarification can be seen as established by the Apostolic Fathers, who were bishops themselves.

The

Clement, Evaristus, Alexander, and Sixtus.[70] The Catholic Church considers these men to be the first popes, through whom later popes would claim authority.[71] In apostolic succession, a bishop becomes the spiritual successor of the previous bishop in a line tracing back to the apostles themselves. Over the course of the second century, this organizational structure became universal and continues to be used in the Catholic, Orthodox and Anglican (Anglican churches are Protestant)[72] churches as well as in some Protestant denominations.[73]

Important Church centers

Apostolic Age, but it experienced decline during the years of the Jewish–Roman wars (66-135). The First Council of Nicaea recognized and confirmed the tradition by which Jerusalem continued to be given "special honour", but did not assign to it even metropolitan authority within its own province, still less the extraprovincial jurisdiction exercised by Rome and the other sees mentioned above.[76]

Anatolia
.

The community and seat of the

St Peter and then given to St. Ignatius
, in what is now Turkey.

Rome and the Papacy

A scene showing Christ Pantocrator from a Roman mosaic in the church of Santa Pudenziana in Rome, c. 410 AD

second century that Peter and Paul had been the founders of the Church in Rome and had appointed Linus as succeeding bishop.[77]

The four

Eastern patriarchs affirmed Saint Peter's ministry and death in Rome and the apostolic succession of Roman bishops. However, they perceived this as a mark of honor rather than an overarching authority over belief and practices, as they still considered themselves to be the final authorities in their own regions, see for example Metropolitan bishops and Pentarchy, yet still under the overall guidance of the bishop of Rome. Other patriarchs did turn to Rome for support in settling disputes, but they also wrote to other influential patriarchs for support in the same fashion. Outside of a few notable exceptions, the body of literature left from this period, and even as late as the 5th and 6th centuries, is said by Bernhard Schimmelpfennig to illustrate the generally limited scope of the Roman bishops' authority but acknowledged the authority nonetheless.[78]

William Kling states that by the end of second century that Rome was a significant, if not unique,

See of Peter. Cyprian's argument won out the day, with Pope Stephen's claims meeting rejection.[79]

Cyprian's claim was that bishops held the

By the end of the early Christian period, the church within the Roman Empire had hundreds of bishops, some of them (Rome, Alexandria, Antioch, "other provinces") holding some form of jurisdiction over others.[81]

Development of the Christian Canon

A folio from P46, an early 3rd-century collection of Pauline epistles.

The books of the

Canonical Gospels, Acts, letters of the Apostles, and Revelation were written before 120 AD,[82]
but not defined as "canon" by the orthodox mainstream until the 4th century.

The writings attributed to the apostles circulated amongst the earliest Christian communities. The Pauline epistles were circulating in collected forms by the end of the 1st century AD. Justin Martyr, in the early second century, mentions the "memoirs of the apostles", which Christians called "gospels" and which were regarded as on par with the Old Testament.[83] A four gospel canon (the Tetramorph) was asserted by Ireanaeus, who refers to it directly.[84]

Debates about scripture were underway in the mid-

Prophets), there was not agreement on the canon
, but this was not debated much at first.

Some theorize that the

Hasmonean dynasty (140–137 BC).[86] There is a lack of direct evidence on when Christians began accepting their own scriptures alongside the Septuagint. Well into the second century Christians held onto a strong preference for oral tradition as clearly demonstrated by writers of the time, such as Papias.[85]

The oldest list of books for the New Testament canon is the Muratorian fragment dating to c. 170. It shows that by 200 there existed a set of Christian writings somewhat similar[vague] to what is now the 27-book New Testament, which included the four gospels.[87]

By the early 200's,

Origen of Alexandria may have been using the same 27 books as in the modern New Testament, though there were still disputes over the canonicity of Hebrews, James, II Peter, II John and III John, and Revelation,[88] referred to as the Antilegomena (following Eusebius
).

Early orthodox writings – Church Fathers

Since the end of the 4th century, the title "Fathers of the Church" has been used to refer to a more or less clearly defined group of ecclesiastical writers who are appealed to as authorities on doctrinal matters. They are the early and influential theologians and writers in the early Christian Church, who had strong influence on the development of proto-orthodoxy. They produced two sorts of works: theological and "apologetic", the latter being works aimed at defending the faith by using reason to refute arguments against the veracity of Christianity.[89]

Apologists

In the face of criticism from Greek philosophers and facing persecution, apologists wrote to justify and defend Christian doctrine. Justin Martyr's works represent the earliest surviving Christian "apologies" of notable size.

Apostolic Fathers

The earliest Church Fathers (within two generations of the Twelve apostles of Christ) are usually called the

Shepherd of Hermas is usually placed among the writings of the Apostolic Fathers although its author is unknown.[90]

Ignatius of Antioch (also known as Theophorus) was the third Bishop or Patriarch of Antioch and a student of the Apostle John. En route to his martyrdom in Rome, Ignatius wrote a series of letters which have been preserved as an example of the theology of the earliest Christians. Important topics addressed in these letters include ecclesiology, the sacraments, the role of bishops, and Biblical Sabbath.[91] He is the second after Clement to mention Paul's epistles.[92]

Eusebius in insisting that the apostolic connection of Papius was with John the Evangelist, and that this John, the author of the Gospel of John, was the same as the Apostle John. Polycarp, c 156, tried and failed to persuade Anicetus, Bishop of Rome, to have the West celebrate Easter on 14 Nisan, as in the East. He rejected the pope's suggestion that the East use the Western date. In 155, the Smyrnans demanded Polycarp's execution, and he died a martyr. Legend states that the flames built to kill him refused to burn him, and that when he was stabbed to death; so much blood issued from his body that it quenched the flames around him.[92]

The

apocryphal
.

Greek Fathers

Those who wrote in Greek are called the Greek (Church) Fathers. Famous Greek Fathers of second century (other than the Apostolic Fathers) include: Irenaeus of Lyons and Clement of Alexandria.

Against Heresies (c. 180) enumerated heresies and attacked them. Irenaeus wrote that the only way for Christians to retain unity was to humbly accept one doctrinal authority—episcopal councils.[92] Irenaeus was the first to propose that all four gospels be accepted as canonical
.

Christian theologian and the head of the noted Catechetical School of Alexandria and was well-versed in pagan literature.[92] Clement is best remembered as the teacher of Origen. He used the term "gnostic" for Christians who had attained the deeper teaching of the Logos.[96] He combined Greek philosophical traditions with Christian doctrine and developed a Christian Platonism.[92] He presented the goal of Christian life as deification, identified both as Platonism's assimilation into God and the biblical imitation of God.[96]

According to tradition,

Christ, the Logos, was subordinate to him.[92] His views of a hierarchical structure in the Trinity, the temporality of matter, "the fabulous preexistence of souls," and "the monstrous restoration which follows from it" were declared anathema in the 6th century.[98][99] The patriarch of Alexandria at first supported Origen but later expelled him for being ordained without the patriarch's permission. He relocated to Caesarea Maritima and died there[100]
after being tortured during a persecution.

Latin Fathers

Church Fathers who wrote in Latin are called the Latin (Church) Fathers.

Homoousios"), and also the terms "vetus testamentum" (Old Testament) and "novum testamentum" (New Testament). In his Apologeticus, he was the first Latin author who qualified Christianity as the "vera religio" (true religion) and systematically relegated the classical Roman Empire religion and other accepted cults to the position of mere "superstitions". Tertullian denounced Christian doctrines he considered heretical, but later in life, Tertullian is thought by most to have joined the Montanists, a heretical sect that appealed to his rigorism.[103]

North Africa, perhaps at Carthage, where he received an excellent classical education. After converting to Christianity, he became a bishop in 249 and eventually died a martyr at Carthage.[citation needed
]

Attitude towards women

The attitude of the

Deutero-Pauline First Epistle to Timothy teaches that women should remain quiet during public worship and were not to instruct men or assume authority over them.[109] The Epistle to the Ephesians, calls upon women to submit to the authority of their husbands, even also the husband to his wife (mutual submission).[110]

Elizabeth A. Clark says that the Church Fathers regarded women both as "God's good gift to men" and as "the curse of the world", both as "weak in both mind and character" and as people who "displayed dauntless courage, undertook prodigious feats of scholarship".[111]

Persecutions and legalization

There was no empire-wide persecution of Christians until the reign of

Gnostics seem not to have been persecuted.[115]

Christianity flourished during the four decades known as the "Little Peace of the Church", beginning with the reign of Gallienus (253–268), who issued the first official edict of tolerance regarding Christianity.[116] The era of coexistence ended when Diocletian launched the final and "Great" Persecution in 303.

The

Roman Emperors Constantine the Great and Licinius legalised the Christian religion, persecution of Christians by the Roman state ceased.[web 2]

Spread of Christianity

  Spread of Christianity to AD 325
  Spread of Christianity to AD 600

Christianity spread to

Mediterranean coast and also to the inland parts of the Roman Empire,[117] and beyond that into the Parthian Empire and the later Sasanian Empire, including Mesopotamia, which was dominated at different times and to varying extents by these empires. In AD 301, the Kingdom of Armenia became the first state to declare Christianity as its state religion, following the conversion of the Royal House of the Arsacids in Armenia. With Christianity the dominant faith in some urban centers, Christians accounted for approximately 10% of the Roman population by 300, according to some estimates.[118] According to Rodney Stark, Christianity then rapidly grew in the 4th century with an average growth of 40% per decade (or 3.42% per year); by 350, Christians accounted for 56.5% of the Roman population.[119]

By the latter half of the second century, Christianity had spread east throughout Media, Persia, Parthia, and Bactria. The twenty bishops and many presbyters were more of the order of itinerant missionaries, passing from place to place as Paul did and supplying their needs with such occupations as merchant or craftsman.

Various theories attempt to explain how Christianity managed to spread so successfully prior to the

resurrection of the dead at the end of the world which was compatible with the traditional Greek belief that true immortality depended on the survival of the body.[121] According to Will Durant, the Christian Church prevailed over paganism because it offered a much more attractive doctrine, and because the church leaders addressed human needs better than their rivals.[122]

Bart D. Ehrman attributes the rapid spread of Christianity to five factors: (1) the promise of salvation and eternal life for everyone was an attractive alternative to Roman religions; (2) stories of miracles and healings purportedly showed that the one Christian God was more powerful than the many Roman gods; (3) Christianity began as a grassroots movement providing hope of a better future in the next life for the lower classes; (4) Christianity took worshipers away from other religions since converts were expected to give up the worship of other gods, unusual in antiquity where worship of many gods was common; (5) in the Roman world, converting one person often meant converting the whole household—if the head of the household was converted, he decided the religion of his wife, children and slaves.[123][124]

See also

Notes

References

  1. ^ Siker (2000). pp. 232–234.
  2. ^ The Diversity of Early Christianity
  3. ^ Langan, The Catholic Tradition (1998), pp.55, 115
  4. ^ Walter Bauer, Greek-English Lexicon
  5. ^ Ignatius of Antioch Letter to the Magnesians 10, Letter to the Romans (Roberts-Donaldson tr., Lightfoot tr., Greek text)
  6. ^ Schaff, Philip (1914) [1882]. History of the Christian Church. Vol. II: Ante-Nicene Christianity. Charles Scribner's Sons. p. 614.
  7. the Catholic University of America
    ) Furthermore according to the Encyclopedia of the Early Church “Justin (Dial. 80) affirms the millenarian idea as that of Christians of complete orthodoxy but he does not hide that fact that many rejected it.” M. Simonetti, “Millenarism,” 560.
  8. ^ "Dialogue with Trypho (Chapters 31-47)". Newadvent.org. Retrieved 2014-01-24.
  9. ^ Philippe Bobichon, Millénarisme et orthodoxie dans les écrits de Justin Martyr in: Mélanges sur la question millénariste de l’Antiquité à nos jours, M. Dumont (dir.) [Bibliothèque d'étude des mondes chrétiens, 11], Paris, 2018, pp. 61-82 online
  10. First Apology he laments the Romans' misunderstanding of the Christians' endtime expectations. The Romans had assumed that when Christians looked for a kingdom, they were looking for a human one. Justin corrects this misunderstanding by saying “For if we looked for a human kingdom, we should also deny our Christ, that we might not be slain and we should strive to escape detection, that we might obtain what we expect.” (1 Apol. 11.1-2; cf. also Apol. 52; Dial. 45.4; 113.3-5; 139.5) See Charles Hill's arguments in Regnum Caelorum: Patterns of Millennial Thought in Early Christianity. Additionally however, Philip Schaff
    , an amillennialist, notes that “In his two apologies, Justin teaches the usual view of the general resurrection and judgment, and makes no mention of the millennium, but does not exclude it.” Philip Schaff, History of the Christian Church, Vol. 2 (Peabody, MA: Hendrickson, n.d.) 383. Grand Rapids: Eerdmans, 2001.
  11. ^ Against Heresies 5.32.
  12. ^ ”Among the Apostolic Fathers Barnabas is the first and the only one who expressly teaches a pre-millennial reign of Christ on earth. He considers the Mosaic history of the creation a type of six ages of labor for the world, each lasting a thousand years, and of a millennium of rest, since with God ‘one day is as a thousand years.’ Millennial Sabbath on earth will be followed by an eight and eternal day in a new world, of which the Lord's Day (called by Barnabas ‘the eighth day’) is the type" (access The Epistle of Barnabas here). Philip Schaff, History of the Christian Church, Vol. 2 (Peabody, MA: Hendrickson, n.d.) 382.
  13. ^ "Introductory Note to the Fragments of Papias". Ccel.org. 2005-07-13. Retrieved 2014-01-24.
  14. ^ Insruct. adv. Gentium Deos, 43, 44.
  15. ^ According to the Encyclopedia of the Early ChurchCommodian (mid third c.) takes up the theme of the 7000 years, the last of which is the millennium (Instr. II 35, 8 ff.).” M. Simonetti, “Millenarism,” 560.
  16. ^ Against Marcion, book 3 chp 25
  17. ^ Simonetti writes in the Encyclopedia of the Early Church “We know that Melito was also a millenarian" regarding Jerome's reference to him as a chiliast. M. Simonetti, “Millenarism,” 560.
  18. ^ Note this is Victorinus of Pettau not Marcus Piav(v)onius Victorinus the Gaelic Emperor
  19. ^ In his Commentary on Revelation and from the fragment De Fabrica Mundi (Part of a commentary on Genesis). Jerome identifies him as a premillennialist.
  20. Migne, XIII, 1667). However as it is noted in The Catholic Encyclopedia
    "Origen has recourse too easily to allegorism to explain purely apparent antilogies or antinomies. He considers that certain narratives or ordinances of the Bible would be unworthy of God if they had to be taken according to the letter, or if they were to be taken solely according to the letter. He justifies the allegorism by the fact that otherwise certain accounts or certain precepts now abrogated would be useless and profitless for the reader: a fact which appears to him contrary to the providence of the Divine inspirer and the dignity of Holy Writ."
  21. ^ "NPNF2-01. Eusebius Pamphilius: Church History, Life of Constantine, Oration in Praise of Constantine". Ccel.org. Retrieved 2014-01-24.
  22. ^ Eusebius, Historia Ecclesiastica. 3.39.13
  23. ^ R. J. Bauckham (1982). D. A. Carson (ed.). "Sabbath and Sunday in the Post-Apostolic church". From Sabbath to Lord's Day. Zondervan: 252–98.
  24. ^ The Teaching of the Twelve Apostles to the Nations, known as The Didache. Legacy Icons. 2016. p. 12.
  25. ^ Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005, article Infant Baptism
  26. ^ )
  27. ^ "He (Jesus) came to save all through means of Himself—all, I say, who through Him are born again to God and children, infants, and boys, and youths, and old men" (Adversus Haereses, ii, 22, 4)
  28. ^ Paul King Jewett, Infant Baptism and the Covenant of Grace, (Eerdmans 1978), p. 127.
  29. ^ "Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the laver the person that is to be washed calling him by this name alone.""The First Apology, Chapter 61". New Advent. Retrieved 14 December 2013.
  30. .
  31. .
  32. ^ Homilies on Leviticus Archived 2011-02-18 at the Wayback Machine 8.3.11; Commentary on Romans 5.9; and Homily on Luke 14.5 Archived 2011-02-18 at the Wayback Machine
  33. ^ "The delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary ... that the sponsors likewise should be thrust into danger? ... For no less cause must the unwedded also be deferred—in whom the ground of temptation is prepared, alike in such as never were wedded by means of their maturity, and in the widowed by means of their freedom—until they either marry, or else be more fully strengthened for continence" (On Baptism 18).
  34. ), pp. 160–61).
  35. ^ . Peterson quotes a passage from the Acts of Hipparchus and Philotheus: "In Hipparchus's house there was a specially decorated room and a cross was painted on the east wall of it. There before the image of the cross, they used to pray seven times a day ... with their faces turned to the east." It is easy to see the importance of this passage when you compare it with what Origen says. The custom of turning towards the rising sun when praying had been replaced by the habit of turning towards the east wall. This we find in Origen. From the other passage we see that a cross had been painted on the wall to show which was the east. Hence the origin of the practice of hanging crucifixes on the walls of the private rooms in Christian houses. We know too that signs were put up in the Jewish synagogues to show the direction of Jerusalem, because the Jews turned that way when they said their prayers. The question of the proper way to face for prayer has always been of great importance in the East.
  36. . Hippolytus in the Apostolic Tradition directed that Christians should pray seven times a day - on rising, at the lighting of the evening lamp, at bedtime, at midnight, and also, if at home, at the third, sixth and ninth hours of the day, being hours associated with Christ's Passion. Prayers at the third, sixth, and ninth hours are similarly mentioned by Tertullian, Cyprian, Clement of Alexandria and Origen, and must have been very widely practised. These prayers were commonly associated with private Bible reading in the family.
  37. . Clement of Alexandria noted that "some fix hours for prayer, such as the third, sixth and ninth" (Stromata 7:7). Tertullian commends these hours, because of their importance (see below) in the New Testament and because their number recalls the Trinity (De Oratione 25). These hours indeed appear as designated for prayer from the earliest days of the church. Peter prayed at the sixth hour, i.e. at noon (Acts 10:9). The ninth hour is called the "hour of prayer" (Acts 3:1). This was the hour when Cornelius prayed even as a "God-fearer" attached to the Jewish community, i.e. before his conversion to Christianity. it was also the hour of Jesus' final prayer (Matt. 27:46, Mark 15:34, Luke 22:44-46).
  38. ^ . Not only the content of early Christian prayer was rooted in Jewish tradition; its daily structure too initially followed a Jewish pattern, with prayer times in the early morning, at noon and in the evening. Later (in the course of the second century), this pattern combined with another one; namely prayer times in the evening, at midnight and in the morning. As a result seven 'hours of prayer' emerged, which later became the monastic 'hours' and are still treated as 'standard' prayer times in many churches today. They are roughly equivalent to midnight, 6 a.m., 9 a.m., noon, 3 p.m., 6 p.m. and 9 p.m. Prayer positions included prostration, kneeling and standing. ... Crosses made of wood or stone, or painted on walls or laid out as mosaics, were also in use, at first not directly as objections of veneration but in order to 'orientate' the direction of prayer (i.e. towards the east, Latin oriens).
  39. .
  40. . These words make it clear that Hippolytus is dealing both with prayers that are to take place at home or during the day's business and with the prayers and times of study that take place in the community of the church. The prayers upon rising, on the third hour either at home or away from it, and before going to bed at night are sometimes held in private and sometimes in the company of other believers in the same household. But Hippolytus refers to other gatherings which offer, besides prayer, an opportunity for instruction and inspiration. Thus, we see here the beginning of the practice of setting aside certain times for private prayer as well as others for communal prayer.
  41. . Morning and Evening Prayer were liturgical services held each day at the local church, during which psalms were sung and prayers were offered to God.
  42. .
  43. ^ "Why an Evening Worship Service?". Christ United Reformed Church. 8 December 2010. Retrieved 6 October 2020.
  44. . Because early Christians were Jewish, they naturally lifted their hands in prayer, like the veiled orans figures in the catacombs. The apostle Paul advised the earliest Christians, "I want men everywhere to lift up holy hands in prayer, without anger or disputing" (1 Tim 2:8) and early church literature indicates the widespread practice of this prayer position. In the first through third centuries, Marcus Minucius Felix, Clement of Rome, Clement of Alexandria and Tertullian either advised Christians to lift up hands in prayer, or at least mentioned the practice.
  45. ISBN 978-0-8028-0846-2. The piety shows itself in the informal signing of one's body with the sign of the cross, in what 1 Timothy 2:8
    calls "lifting holy hands" in prayer (a gesture stretching from the orans pictures in the catacombs to modern Pentecostalism), in penitential or submissive kneeling, in reverential genuflections, in the ascetical practices suggested by the apostle Paul's athletic imagery (1 Cor. 9:24-27; 1 Tim. 6:6-16; 2 Tim. 4:7f).
  46. ^ .
  47. ^ "The Head Covering or Prayer Veil: 1 Corinthians 11:1-16". Scroll Publishing Company. Retrieved 5 April 2022. Around the year 200, at Carthage, North Africa, Tertullian wrote a tract entitled, "The Veiling of Virgins." Tertullian makes the argument that the passage applies to all females of age—not just to married women. … Earlier in his tract, Tertullian testified that the churches that were founded by the apostles did insist that both their married women and their virgins be veiled: Throughout Greece, and certain of its barbaric provinces, the majority of churches keep their virgins covered. In fact, this practice is followed in certain places beneath this African sky. So let no one ascribe this custom merely to the Gentile customs of the Greeks and barbarians. Moreover, I will put forth as models those churches that were founded by either apostles or apostolic men. … The Corinthians themselves understood him to speak in this manner. For to this very day the Corinthians veil their virgins. What the apostles taught, the disciples of the apostles confirmed. [Tertullian, The Veiling of Virgins The Ante-Nicene Fathers Vol. 4 pp. 27-29,33] … In summary, the early Christians practiced exactly what 1 Cor. 11 says: Men prayed with their heads uncovered. Women prayed with their heads veiled. Nobody disputed this—regardless of where they lived—Europe, Mid-East, North Africa, or the Far East. This written evidence of the course of performance of the early Christians is corroborated by the archaeological record. The pictures we have from the second and third centuries from the catacombs and other places depict Christian women praying with a cloth veil on their heads. Some of those pictures are shown below. So the historical record is crystal clear. It reveals that the early generation of believers understood the head covering to be a cloth veil—not long hair. As Tertullian indicated, even the women who did not wish to follow Paul's teaching were not claiming that Paul was talking about long hair. Rather, they simply wore a small cloth in minimal obedience to his teaching. Nobody in the early Church claimed that Paul's instructions were merely a concession to Greek culture. Nobody claimed that they had anything to do with prostitutes or pagan priestesses.
  48. . The historical evidence is strikingly clear. The record reveals that the early churches all understood Paul to be talking about a cloth veil, not long hair. … Hippolytus, a leader in the church in Rome around the year 200, compiled a record of the various customs and practices in that church from the generations that preceded him. His Apostolic Tradition contains this statement: "And let all the women have their heads covered with an opaque cloth, not with a veil of thin linen, for this is not a true covering." This written evidence of the course of performance of the early Christians is corroborated by the archaeological record. The pictures we have from the second and third centuries from the catacombs and other places depict Christian women praying with a cloth veil on their heads. So the historical record is crystal clear. It reveals that the early generation of believers understood the head covering to be a cloth veil—not long hair.
  49. ^ .
  50. ^ Eusebius. "Church History". p. 5.24.
  51. ^ Andre Grabar, p.7
  52. ^ a b Grabar, p.7
  53. .
  54. .
  55. .
  56. ^ Duffy (2002), pg. 12.
  57. ^ Esler (2004). pp. 893–94.
  58. . Retrieved 28 October 2012.
  59. . Retrieved 26 October 2012. The churches were becoming ever more distant from their origins in space and time. They were growing and with growth came new or false teachings, the sources of controversy and division.
  60. .
  61. ^ Siker (2000). Pp 233–35.
  62. ^ R. Gerberding and J. H. Moran Cruz, Medieval Worlds (New York: Houghton Mifflin Company, 2004) p. 58
  63. ^ Herring, An Introduction to the History of Christianity (2006), p. 28
  64. ^
    Harris, Stephen L.
    , Understanding the Bible. Palo Alto: Mayfield. 1985.
  65. ISBN 978-1-59333-194-8. Retrieved 28 October 2012.[permanent dead link
    ]
  66. ^ presbyter. CollinsDictionary.com. Collins English Dictionary – Complete & Unabridged 11th Edition. Retrieved 6 October 2012.
  67. ^ Catholic Encyclopedia: The Pope
  68. ^ Langan, The Catholic Tradition (1998), p.107
  69. ^ Eamon Duffy, Saints and Sinners, ch.1
  70. ^ "Catholic Encyclopedia - List of Popes". New Advent. Retrieved 2006-12-12.
  71. ^ https://www.britannica.com/topic/Anglicanism
  72. . Retrieved 26 October 2012.
  73. Early centers of Christianity#Jerusalem
    .
  74. ^ Catholic Encyclopedia: Jerusalem (AD 71-1099)
  75. ^ "Since there prevails a custom and ancient tradition to the effect that the bishop of Aelia is to be honoured, let him be granted everything consequent upon this honour, saving the dignity proper to the metropolitan" (Canon 7).
  76. ^ Irenaeus Against Heresies 3.3.2: the "...Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. ...The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate."
  77. ^ Schimmelpfennig (1992), pp. 49–50.
  78. ^ Kling (2004), pp. 64, 66.
  79. ^ Barrett, et al (1999), pg 116.
  80. First Council of Nicea, which closes the period under consideration in this article, reads: "Let the ancient customs in Egypt, Libya and Pentapolis prevail, that the Bishop of Alexandria have jurisdiction in all these, since the like is customary for the Bishop of Rome also. Likewise in Antioch and the other provinces, let the Churches retain their privileges. And this is to be universally understood, that if any one be made bishop without the consent of the Metropolitan, the great Synod has declared that such a man ought not to be a bishop ..." As can be seen, the title of "Patriarch", later applied to some of these bishops, was not used by the Council: "Nobody can maintain that the bishops of Antioch and Alexandria were called patriarchs then, or that the jurisdiction they had then was co-extensive with what they had afterward, when they were so called" (ffoulkes, Dictionary of Christian Antiquities, quoted in Volume XIV
    of Philip Schaff's The Seven Ecumenical Councils).
  81. . The New Testament contains twenty-seven books, written in Greek, by fifteen or sixteen different authors, who were addressing other Christian individuals or communities between the years 50 and 120 (see box 1.4). As we will see, it is difficult to know whether any of these books was written by Jesus' own disciples.
  82. First Apology
    67.3
  83. Adversus Haereses
    3.11.8
  84. ^ a b White (2004). pp. 446–47.
  85. ^ Philip R. Davies, in The Canon Debate, p. 50: "With many other scholars, I conclude that the fixing of a canonical list was almost certainly the achievement of the Hasmonean dynasty."
  86. ^ H. J. De Jonge, "The New Testament Canon", in The Biblical Canons. eds. de Jonge & J. M. Auwers (Leuven University Press, 2003) p. 315
  87. ^ Noll, pp.36-37
  88. ^ Norman, The Roman Catholic Church an Illustrated History (2007), pp. 27–28
  89. ^ For a review of the most recent editions of the Apostolic Fathers and an overview of the current state of scholarship, see Timothy B. Sailors, "Bryn Mawr Classical Review: Review of The Apostolic Fathers: Greek Texts and English Translations". Retrieved 2023-07-11.
  90. ^ EPISTLE OF IGNATIUS TO THE MAGNESIANS, chapter IX
  91. ^ a b c d e f g h i j k Durant, Will (1944). Caesar and Christ. The Story of Civilization: Part III. Simon and Schuster.
  92. ^ Lake 1912
  93. ^ McDonald & Sanders, The Canon Debate, Appendix D-1
  94. Pilgrim's Progress
    in modern times." (F. Crombie, translator of Schaff, op. cit.).
  95. ^ a b "Clement of Alexandria." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
  96. ^ George Sarton (1936). "The Unity and Diversity of the Mediterranean World", Osiris 2, p. 406-463 [430].
  97. Fifth Ecumenical Council
    (Schaff, Philip, "The Seven Ecumenical Councils", Nicene and Post-Nicene Fathers, Series 2, Vol. 14. Edinburgh: T&T Clark)
  98. ^ The Anathematisms of the Emperor Justinian Against Origen (Schaff, op. cit.)
  99. ^ About Caesarea
  100. ^ Cross, F. L., ed., "The Oxford Dictionary of the Christian Church" (Oxford University Press 2005)
  101. ^ a b Cross, F. L., ed. (2005). The Oxford Dictionary of the Christian Church. New York: Oxford University Press.
  102. ^ a b Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005, article Tertullian
  103. ^ [1] Vincent of Lerins in 434AD, Commonitorium, 17, describes Tertullian as 'first of us among the Latins' (Quasten IV, p.549)
  104. ^ Catholic Encyclopedia: Tertullian
  105. ^ Rebillard, Eric (July 30, 2023). "Tertullian, c. 160–c. 240 CE". Oxford. Retrieved October 15, 2023.
  106. .
  107. ^ To Autolycus, Book 2, chapter XV
  108. ^ "1 Timothy 2 NIV". BibleGateway. Retrieved 7 October 2012.
  109. ^ "Ephesians 5 NIV". Retrieved 7 October 2012.
  110. .
  111. ^ Allen Brent, Cyprian and Roman Carthage (Cambridge University Press, 2010), p. 193ff. et passim; G.E.M. de Ste. Croix, Christian Persecution, Martyrdom, and Orthodoxy, edited by Michael Whitby and Joseph Streeter (Oxford University Press, 2006), p. 59.
  112. ^ Ste. Croix, Christian Persecution, Martyrdom, and Orthodoxy, p. 107.
  113. ^ Ste. Croix, Christian Persecution, Martyrdom, and Orthodoxy, p. 40.
  114. ^ Ste. Croix, Christian Persecution, Martyrdom, and Orthodoxy, pp. 139–140
  115. ^ Françoise Monfrin, entry on "Milan," p. 986, and Charles Pietri, entry on "Persecutions," p. 1156, in The Papacy: An Encyclopedia, edited by Philippe Levillain (Routledge, 2002, originally published in French 1994), vol. 2; Kevin Butcher, Roman Syria and the Near East (Getty Publications, 2003), p. 378.
  116. ^ Michael Whitby, et al. eds. Christian Persecution, Martyrdom and Orthodoxy (2006) online edition Archived 2011-06-24 at the Wayback Machine
  117. ^ Hopkins(1998), p. 191
  118. .
  119. .
  120. ^ Dag Øistein Endsjø. Greek Resurrection Beliefs and the Success of Christianity. New York: Palgrave Macmillan 2009.
  121. ^ Durant 2011.
  122. ^ Ehrman, Bart D. (29 March 2018). "Inside the Conversion Tactics of the Early Christian Church". History. A+E Networks. Retrieved 5 April 2019.
  123. ^ KRUGER, MICHAEL J. (March 12, 2018). "Bart Ehrman on How Christianity Defeated Paganism". The Gospel Coalition. Retrieved July 3, 2023.

Sources

Printed sources

Web sources

  1. ^ Martin, D. 2010. The "Afterlife" of the New Testament and Postmodern Interpretation Archived 2016-06-08 at the Wayback Machine (lecture transcript Archived 2016-08-12 at the Wayback Machine). Yale University.
  2. ^ "Persecution in the Early Church". Religion Facts. Archived from the original on 2014-03-25. Retrieved 2014-03-26.

Further reading

External links

General
Background
Writings
History of Christianity: Ante-Nicene period
Preceded by:
Apostolic
Age
Ante-Nicene
period
Followed by:
Christianity in
late antiquity
BC C1
C2
C3
C4 C5 C6 C7 C8 C9 C10
C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21